Exegetical and Hermeneutical Commentary of Titus 2:7
In all things showing thyself a pattern of good works: in doctrine [showing] uncorruptness, gravity, sincerity,
7. shewing thyself ] The middle participle and the reflex pron. for emphasis; Winer, iii. 38, 6.
a pattern of good works ] The simple word our ‘type’ here with the thing, as in 1Ti 4:12 with the person. So the compound with the thing, 2Ti 1:13, with the person, 1Ti 1:16. The latter is the first rough model of the sculptor; the former, the model when worked over afterwards with care. So in the sister art, the compound (1Pe 2:21) and the simple word (whence our ‘graphic’) are the ‘pencil drawing’ and the ‘painting.’ See Bp Lightfoot on Clem. Rom. ad Cor. 1. 5, ‘the greatest example of patience.’
The phrase ‘good works’ is perhaps the most striking of the characteristic phrases of the Epistle. See note on Tit 2:3 and on 1Ti 6:18. Its exact force in St Paul’s mind seems to be an echo of Mat 5:16, ‘let your light shine that they may see your good works ( kalos) and glorify your Father.’ The word kalos is ‘good to view as well as good within,’ agathos, ‘good in itself.’ Hence the two are joined to describe ‘a gentleman.’ The Christian religion was felt to be by this time on its trial before the world, and its works must be ‘fair and white’ in the fierce light of ill-wishing scrutiny, which ‘blackens every blot.’
in doctrine shewing uncorruptness ] ‘Shewing’ is to be supplied from ‘shewing thyself’ as a second clause; again, the doctrine, as 1Ti 1:10, &c.
‘Uncorruptness’ joined with ‘gravity’ points to the absence of corruption ‘from the intrusion of a lower motive’ in the teacher; ‘with no doubtful motive and no doubtful manner.’ For this sense of ‘uncorruptness’ compare 1Ti 6:5, ‘men corrupted in mind and bereft of the truth, whose motive in religion is gain.’ For ‘gravity’ as before compare 1Ti 2:2. The word rendered ‘sincerity’ in A.V. should be omitted from lack of ms. authority.
Fuente: The Cambridge Bible for Schools and Colleges
In all things showing thyself a pattern of good works – Not merely teaching others, but showing them by example how they ought to live. On the word rendered pattern ( tupon, type), see the Heb 9:5 note; 1Co 10:6 note; Phi 3:17 note.
In doctrine – In your manner of teaching; notes, 1Ti 4:16.
Showing uncorruptness – The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity – that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better.
Gravity – See this word explained in the notes at 1Ti 2:2, where it is rendered honesty; compare the notes at 1Ti 3:4, where it is rendered gravity. It does not elsewhere occur; see the use of the adjective, however, in Phi 4:8; 1Ti 3:8, 1Ti 3:11; Tit 2:9. The word properly means venerableness; then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect. He should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner.
Sincerity – See this word ( aphtharsia) explained in the notes at Eph 6:24. It is rendered immortality in Rom 2:7; 2Ti 1:10; incorruption, in 1Co 15:42, 1Co 15:50, 1Co 15:53-54; and sincerity, Eph 6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many msS, and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn.
Fuente: Albert Barnes’ Notes on the Bible
Tit 2:7-8
In all things showing thyself a pattern
A good example
Having propounded the several precepts fitted to all ages of men and women, the last whereof was unto young men, our apostle here inserteth a precept unto Titus himself, whence it is probably gathered that Titus was now a young man, as Timothy also was, in the same office of an evangelist; and being a minister, in him he closely again instituteth every minister, notwithstanding he hath been most ample in that argument, as though ministers could never sufficiently be instructed.
In these two verses we will consider two things.
1. A precept.
2. An enforcement of it.
I. The precept is, That Titus show himself an example to others. For as all the persons formerly taught, so more especially the last sort, namely, young men, for the slipperiness of their age need the benefit of good example as well as good doctrines and counsel. And this exhortation is enlarged by setting down wherein Titus must become an example, which is done, first, more generally, in all things, we read it, above all things; others, above all men, which readings may be true, and grounds of good instruction, but I take the first aptest to the place. Secondly, by a more particular enumeration of shining virtues, as
1. Uncorrupt doctrine.
2. Good life fruitful in good works; and these not one or two, or now and then in good moods, but there must be a constant trading in them throughout a grave and pare conversation.
3. There must be joined gracious speeches and words, for I take it fitliest interpreted of private communication, described by two necessary adjuncts.
1. It must be wholesome.
2. Unblameable, or not liable to reproof.
II. The enforcement of the precept is taken from the end or fruit of it, which is twofold.
1. Shame.
2. Silence to the withstanders and opposers.
And thus the general scope of the verses is as if he had more largely said, That this thy doctrine, O Titus, thus aptly applied to all sorts of men, may carry more weight and authority with it, see thou that (considering thou art set in a more eminent place, and clearer sun, and hast all eyes beholding and prying into thee) thou show thyself a pattern and express type wherein men may behold all these graces shining in thy own life: let them look in thy glass, and see the lively image of a grave and pure conversation, which may allure them to the love of the doctrine which thou teachest: let them hear from thy mouth in thy private conferences and speech nothing but what may work them to soundness; at the least, keep thou such a watch over thy tongue, as that nothing pass thee which may be reprehended, and hence will it come to pass that although thou hast many maliciously minded men, seeking by all means to oppose thy doctrine and life, and to destroy the one by the other, these shall either be put to silence and have nothing to say, or if they take boldness to speak anything, it being unjust, the shame shall be removed from thee and fall justly upon themselves; and all the reproach shall return home to their own doors. (T. Taylor, D. D.)
That he that is of the contrary part may be ashamed
Lessons
I. It is the lot of faithful ministers to have opposites and adversaries: yea, such as are just contrary and directly opposite, for so the word is used (Mar 15:39). The case is clearer than needeth proof. How the prophets were entertained our Saviour showeth by that speech to the Jews, Which of the prophets have not your fathers persecuted and slain? Moses was often resisted by the people, and before he shall go scot free, his own brother and sister shall withstand him; and as he was resisted by Jannes and Jambres, so in all ages to the end men of corrupt minds shall start up to resist the truth. That the disciples and apostles, notwithstanding their apostolical rod and power, were resisted, appeareth by Alexander the coppersmith, who was a sore enemy to Pauls preaching; and Elimas, who was full of subtlety to pervert the truth, and strongly withstood the apostles. How was Christ Himself, the chief Doctor, withstood by the Scribes, Pharisees, Sadducees, rulers, and people, that He had never come into the world if He had not made His reckoning to give His back to the smiters, His face to shame and spitting, yea, Himself to the shameful and accursed death of the cross. If it was thus to the green tree, we shall need seek no further what was done to the dry, but rather to inquire into the reason hereof, and that is this: So long as there is a devil, darkness, and death in mens souls, so long will there be resistance unto God, His light, and life, in whomsoever it is; the devil not only suggesting, but working effectually in the hearts of reprobates, and natural men, to withstand Gods work, as Sanballat and Tobiah used all means to hinder the building of Jerusalem. And so do his instruments, the spirits of devils, go about the world to provoke men unto war against Christ and His little flock. Those spirits of devils are graceless and wicked men, carried by devilish motion and violence against Christ and His kingdom, and the battle between Michael and his angels, and the devil and his angels, shall not cease till time be no more.
II. These that oppose themselves to good ministers and men are ever speaking evil, and opening their mouths with reproaches against them and their Godly courses. Moses was charged, and that not in corners, but to his face, that he took too much upon him, whereas he was unwilling to undertake all that the Lord laid upon him. It went current in court and country that Elias troubled all Israel. Amaziah accuseth Amos to the king, that the land is not able to bear all his words. Diotrephes not only withstood the apostle John, but prattled against him. But what is the reason of all this, have they any cause given them? The reason is partly positive in themselves, and partly negative in the other.
1. In themselves.
(1) The malice of their heart is such as cannot but continually out of the abundance thereof set their tongues at work: the fire within sendeth out such smoke abroad.
(2) With this malice is joined exceeding pride and swelling, which moveth them to seek the raising of themselves, although with the fall of others, and make the reproach of others as a ladder for themselves to climb by.
(3) With this malice and pride is joined exceeding subtlety and policy in their generation. Well know they that they have gotten ever more conquests by the strokes of their tongues than of their hands, and seldom have they failed of their purposes.
2. Now the negative reason in good men themselves, why their withstanders speak evil of them, is set down (1Pe 4:4).
III. Every Godly mans endeavour must be to stop the mouths of such adversaries, and so make them ashamed. But it is an impossible thing they will have always something to say. Yet so live thou as thou mayst boldly appeal unto God. Let thine own conscience be able to answer for thy uprightness, and so thou openest not their mouths; if now they open them against thee, it is their sin and not thine, and thus this precept is expounded (1Ti 5:14). Give no occasion to the adversaries to speak evil. And is enforced with special reason (1Pe 2:12; 1Pe 2:15). This is the will of God, by well doing to silence the ignorance of foolish men. If any shall say, Why I care not what they say on me, they are dogs and wicked men, and what are we to regard them? The apostle telleth us that yet for Gods commandment sake we must not open their mouths, but perform all duties of piety and humanity unto them.
2. Because they watch occasions to traduce, we must watch to cut off such occasions (Luk 6:7). The Scribes and Pharisees watched Christ whether He would heal on the Sabbath, to find an accusation against Him. Christ did the good work, but by His question to them cut off so far as be could the matter of their malice; by clearing the lawfulness of it. So out of their malice we shall draw our own good, and thus it shall be true which the heathen said, that the enemy often hurteth less and profiteth more than many friends.
3. What a glory is it for a Christian thus to slaughter envy itself? To keep shut that mouth that would fain open itself against him? To make him be clothed with his own shame, who sought to bring shame upon him and his profession? When a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more than he can the sun of darkness when it shineth; yea, when the Prince of the world cometh to sift such a member of Christ, yet He findeth nothing justly to upbraid him withal. (T. Taylor, D. D.)
A scoffer silenced
I remember a story connected with my native place. One of the most saintly of men lived there, Dr. Andrew Symington, a Cameronian minister, Professor of Theology to the Reformed Presbyterian body who represented the old Scottish Covenanters. He was one day walking down the streets of Paisley, and when he came to the Cross there was a knot of men lounging there, among whom was a sort of ruling spirit, a man who liked to scoff at spiritual matters, and at people who lived a spiritual life. Dr. Symington was passing through the group, with his grave, tender look, and as he passed by the crowd, with the scoffing man in their midst, an awe and silence came upon them. He went on; and the man who scoffed just looked after him and whispered, Enoch walked with God! What a sermon to preach! and yet the good man never knew it! (Prof. Graham.)
A consistent Christian
A friend told me of a young man who was a true soldier of the Cross, and suffered much in consequence, not only from his companions, but from his own father, who was overseer in the same works. That young man showed forth Christ in all his actions, even when his companions who worked with him were unusually provoking in tormenting him about his religion, and, I am ashamed to say, were often encouraged in their wickedness by his own father. One morning, after enduring their cruel and insulting words for some time, he turned to them with a calm look and said: Friends, tell me, is there anything in my life that is not consistent in a Christian? If there is, tell it to me, and I will kneel in your presence and ask God to forgive me. Complete silence fell on the men, not one dared to open his mouth as that, young man stood there and challenged them to find anything against him. (Major Mathers.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. In all things showing thyself a pattern] As the apostle had given directions relative to the conduct of old men, Tit 2:2, of old women, Tit 2:3, of young women, Tit 2:4, and of young men, Tit 2:6, the words , which we translate in all things, should be rather considered in reference to the above persons, and the behaviour required in them: showing thyself a pattern of good works to all these persons-being, in sobriety, gravity, temperance, what thou requirest others to be.
In doctrine showing uncorruptness] Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fulness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In all things showing thyself a pattern of good works: he is an ill teacher of others who teacheth them not by his own example, as well as by his doctrine; for that physician proves ordinarily little valued in his prescriptions to his patients, whom they know to be in the same danger, and sick of the same disease, and yet refuseth himself to use what he prescribeth others: the patients will surely say to him:
Physician, heal thyself. The apostle therefore requires of Titus that he should be himself a pattern of holiness; and those ministers who are not so, vainly persuade others to be such. People (let ministers say what they will) will believe little danger to be in those courses in which their leader himself walks.
In doctrine showing uncorruptness; preaching not rotten, but sound doctrine; and doing it with authority, and
gravity, and
sincerity; the word is , incorruptibility. It is not read in many copies, nor translated by many interpreters; and is much of the same sense with , which is the first word, by our translation interpreted uncorruptness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Inwith respect toall things.
thyself a patternthoughbut a young man thyself. All teaching is useless unless the teacher’sexample confirm his word.
in doctrineinthy ministerial teaching (showing) uncorruptness, thatis, untainted purity of motive on thy part (compare 2Co11:3), so as to be “a pattern” to all. As “gravity,”c., refers to Titus himself, so “uncorruptness” though,doubtless, uncorruptness of the doctrine will be sure tofollow as a consequence of the Christian minister being of simple,uncorrupt integrity himself.
gravitydignifiedseriousness in setting forth the truth.
sincerityomitted inthe oldest manuscripts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In all things showing thyself a pattern of good works,…. It was not enough for Titus, and so neither for any other Gospel minister, to deliver out sound doctrine, and to exhort persons of different ages and sexes to the things which become it, but he should through the whole of his conversation be a pattern of every good work unto them; for they that are the shepherds of the flock, are not only to feed them with knowledge, and with understanding, but to be ensamples to them, as well as they who are under their care ought to walk, as they have them for an example; see 1Ti 4:12.
In doctrine, showing uncorruptness, gravity, sincerity; the apostle here either returns again to his advice about doctrine, that it should be delivered out pure and incorrupt, free from error and heresy, and every mixture and invention of man’s; and with all gravity of speech and countenance, without levity in expression, and airiness of gesture; and that it be the sincere milk of the word that is given forth, and that with all integrity and uprightness of soul: or else this refers to the life and conversation of the teacher, as answering to his doctrine, and going along with it; and the sense is, in, or with doctrine, along with the doctrine preached, let the conversation be pure and incorrupt, free from the pollutions of the world, and from any governing vice; and let it be attended with gravity in word, gesture, look, and dress; and with all sincerity, faithfulness, and simplicity, in all our dealings, either with the saints, or with the men of the world.
Fuente: John Gill’s Exposition of the Entire Bible
Shewing thyself ( ). Present middle (redundant middle) participle of with the reflexive pronoun as if the active voice . The Koine shows an increasing number of such constructions (Robertson, Grammar, p. 811). See active in 1Ti 1:4.
An ensample (). For this word see 2Thess 3:9; Phil 3:17.
Uncorruptness (). Only example, from late adjective ( privative and ).
Fuente: Robertson’s Word Pictures in the New Testament
In all things [ ] . Lit. concerning all things. The exact phrase, N. T. o. For analogous use of peri comp. Luk 10:40, 41; Act 19:25; 1Ti 1:19; 1Ti 6:4, 21; 2Ti 3:8.
Shewing thyself [ ] . See on 1Ti 1:4. The phrase N. T. o. but occurs in Class., as, to show one’s self holy or righteous; wise or skillful; parecein to make himself scarce. 154 Incorruptness [] . Const. with shewing. N. T. o. o Class. LXX once, Hag 2:18. Omit sincerity.
Fuente: Vincent’s Word Studies in the New Testament
1) “In all things showing thyself,” (peri panta seauton parachomenos) “In all kind of things or conditions showing or demonstrating thyself,” Mat 5:16.
2) “A pattern of good works.” (tupon kalon ergon) “A type, pattern, or example of good works.” Eph 2:10; Jas 1:22; Jas 2:18; 1Co 11:12; Luk 9:23.
3) “In doctrine showing “ (en te dediskalia) “In the teaching” (shewing)
a) “uncorruptness” (aphthorian) “No moral looseness.”
b) “gravity” (semnoteta) “Seriousness of mind.”
c) “sincerity””An attitude of reality.” Rom 12:1-2; 1Ti 4:12.
Fuente: Garner-Howes Baptist Commentary
7. In all things shewing thyself For doctrine will otherwise carry little authority, if its power and majesty do not shine in the life of the bishop, (242) as in a mirror. He wishes, therefore, that the teacher may be a pattern, which his scholars may copy. (243)
A pattern of good works in doctrine, uprightness, gravity In the original Greek the style is here involved and obscure, and this creates ambiguity. First, he makes use of the words in doctrine, and then adds, in the accusative case, integrity, gravity, etc. (244) Without mentioning the interpretations given by others, I shall state that which appears to me to be the most probable. First, I connect these words, of good works in doctrine; for, after having enjoined Titus that, in teaching he shall inculcate the practice of good works, he wishes that good works, which correspond to this doctrine, may be visible in his life; and consequently the preposition in means that they shall be suitable, or shall correspond, to the doctrine. What follows is in no degree obscure; for; in order that he may exhibit a representation of his doctrine in morals, he bids him be “upright and grave.”
(242) “ En la vie du pasteur.” — “In the life of the pastor.”
(243) “As if he had said, that the man who has the office and duty of proclaiming the word of God ought to preach throughout his whole life, since God has chosen him to that condition; when it shall be seen how he governs, when it is found that it is an approbation of the doctrine which he teaches, and that he profits and edifies not only by the mouth, showing what ought to be done, but likewise by his example, when it shall be known that he speaks in sincerity, and not in hypocrisy, that he may be edified by it. And would to God that this were duly observed; for the truth of God would be received with greater reverence than it is. But however that may be, we shall not be held excused, since God wishes to make use of us so as to regulate others, and to direct our life in such a manner that, when they shall follow as with one accord, we may strive to honor God, and give no occasion to despise the sacred word, since God has made us instruments, and wishes that his doctrine should be received from us, as if he spoke in his own person.” — Fr. Ser.
(244) “At ἐν τὣ διδασκαλίᾳ ἀδιαφθορίαν repeat παρεχόμενος in the sense ἐνδεικνύμενος .” — Bloomfield.
Fuente: Calvin’s Complete Commentary
(7) In all things shewing thyself a pattern of good works.Here St. Paul shows Titus that his especial work is the instruction of no one peculiar class or order, or age or sex, but that he is so to fashion his whole life that it may afford a pattern to allmen and women, bond as well as free; in all things a ceaseless activity was prescribed to the superintending presbyter in Crete. In everything that was earnest and true, Titus ought to be the one showing an example to the rest; in peaceful, quiet days, as in times of danger and threatening, he must set the patternnow of useful labour and toilnow of brave, patient endurance for the Lords sake.
In doctrine shewing uncorruptness, gravity, sincerity.The older authorities omit sincerity. Neither of the terms uncorruptness and gravity refers to the subject-matter of the doctrine or teaching, but to the bearing and behaviour of the teacher. While he occupies the place of a teacher, Titus must show in his life and conversation uncorruptnessapthoria, the word found in the older authorities, the meaning of which differs very slightly from the word adiapthoria, found in the received text. He must, in all those points of his life which are connected with his teaching, show a purity (chastity) and freedom from all interested motives; he must be above seeking for popular applause; but besides this uncorruptness, in everything touching public instruction he must aim at a certain gravity, not only in his public delivery of sermons and lectures, but also in his general private intercourse with his flock. He must, in a word, never forget he is the chief teacher in the Church of Crete of his Masters religion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Pattern Greek, a type, a model, a living exemplification of his own sober teaching.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘In all things showing yourself a pattern (example) of good works; in your doctrine showing uncorruptness, gravity, sound speech, which cannot be condemned, that he who is of the contrary part may be ashamed, having no evil thing to say of us.’
Meanwhile Titus himself must be a good example to all. His doctrine (or his way of teaching) must be pure and uncorrupt, he must be seen to be serious, and what he says is not to be open to condemnation, for he must be wise, true and discreet in all that he says (compare Jas 3:1-2). He is to be the example that all can follow (compare 1Co 11:1; Php 3:17).
‘Having no evil thing to say of us.’ The point is not that people will not say evil of us but that we must give them no occasion for doing so.
Fuente: Commentary Series on the Bible by Peter Pett
Tit 2:7. In doctrine shewing uncorruptness, &c. Speaking nothing but the genuine truth; and let it be attended with a gravity in declaring it, proportionable to its importance, and proceed from sincerity of heart.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 2:7-8 . The exhortation by word is to be accompanied by the exhortation of example.
does not belong to what precedes, but begins a new sentence, and is put first for emphasis. is not masculine: “towards every one,” but neuter: “in regard to all things, in all points.”
] On the use of the middle with the pronoun , “show himself,” see Winer, p. 242 [E. T. p. 322] (comp. Xenophon, Cyrop. viii. 1.39: ).
, “type,” is in the N. T. only found here with the genitive of the thing.
] 1Ti 5:10 ; an expression often occurring in the Pastoral Epistles.
] This and the following accusatives are dependent on ; see Col 4:1 . Luther inaccurately: “with unadulterated doctrine, with sobriety,” etc.; Jerome: in doctrina, in integritate et castitate.
, only in later Greek, is from (in Artemidorus, ver. 2:95: de virginibus puerisque intactis et illibatis legitur; Reiche; Est 2:2 : ), which is equivalent to “ chaste ,” and therefore means “ unstained chastity .” ( Rec. ) is of more general signification; it is also used of virgin chastity (Artac. 26, Diodorus Siculus, i. 59), but denotes in general soundness, also especially incorruptibility. Older as well as more recent expositors (Heydenreich, Mack, Wiesinger) refer the word here to the disposition: “purity of disposition;” [1] but it is more in accordance with the context to understand by it something immediately connected with the , to which also refers. Matthies, de Wette, and others refer it (as does Luther also) to the subject-matter of the doctrine; de Wette: “incorruptness in doctrine, i.e. unadulterated doctrine.” But in that case it would mean the same thing as the following ; there is no justification for Bengel’s interpreting to mean public addresses, and the talk of daily intercourse. According to its original meaning, is most suitably taken to mean chastity in doctrine, which avoids everything not in harmony with its true subject and aim, and it has a special reference to the form (comp. 1Co 2:1 ; 1Co 2:3 ). So, too, van Oosterzee: “the form of the doctrine which Titus preaches is to be pure, chaste, free from everything that conflicts with the nature of the gospel”
, on the other hand, denotes dignity in the style of delivery. Both these things, the and the , were injured by the heretics in their . [2]
( . .) refers to the subject-matter of the doctrine: “ sound , unblameable word ,” in opposition to the corruptions made by the heretics.
The purpose is thus given: ] ( . .), qui ex adverso est; according to Chrysostom: ; but the next words are against this interpretation. According to Tit 2:5 and 1Ti 6:1 , it means the non-Christian opponent of the gospel, and not the Christian heretic (Heydenreich, Wiesinger).
, “ be ashamed, take shame to oneself ;” 1Co 4:14 ; 2Th 3:14 . The reason for the shame is contained in the words: (or ) ] “ having nothing wicked to say of us .”
If be the correct reading, it is not to be limited to Titus and Paul, but should be taken more generally. With the reading , on the other hand, the apostle’s words refer to Titus and the churches that follow his example.
[1] Reiche, who prefers the reading , agrees with the exposition of Erasmus: integritas animi nullis cupiditatibus corrupti, non ira non ambitione non avaritia.
[2] Hofmann wishes to refer both words to the subject-matter and form alike, and so, also, with ; but we cannot see why in that case Paul does not specially name the latter.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
Ver. 7. A pattern of good ] Gr. , a stamp. Digging thy sermons out of thine own breast, and living them, when thou hast done.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Tit 2:7 . is joined with the preceding words by Jerome and Lucifer ( ut pudici [ sobrii ] sint in omnibus ), followed by Tischendorf and von Soden. For this use of , See on 1Ti 1:19 . St. Paul’s usual phrase is (fifteen times in all; ten times in 2 Cor.; not in Pastorals), or (ten times, five of which are in the Pastorals: 1Ti 3:11 ; 2Ti 2:7 ; 2Ti 4:5 ; Tit 2:9-10 ); also , 2Co 2:9 ; , Col 3:20 ; Col 3:22 .
: The middle is appropriate with ; see reff. given by Deissmann, Bible Studies , trans. p. 254; but with , etc., the active would seem more natural, as in reff. For , see 1Ti 4:12 , and for , see 1Ti 3:1 . This exhortation, following . . ., and also Tit 2:15 , suggest that Titus was comparatively young.
here is not doctrine (A.V.), but teaching; thy doctrine (R.V.), including the person of the teacher as well as what he says. See note on 1Ti 1:10 .
, , sincerity impressiveness, integritatem gravitatem . See on 1Ti 2:2 . These refer respectively to the principles and the manner of the teacher, while , . . ., describes the matter of his teaching.
Fuente: The Expositors Greek Testament by Robertson
In. App-104.
shewing. Greek. parecho. Elsewhere, offer, give, minister, &c.
pattern. Greek. tupos. See Joh 20:25.
good works. See Tit 1:16.
doctrine. See Tit 1:9.
uncorruptness. Greek. adiaphthoria. The texts read aphthoria. Only here.
gravity. he. semnotes. ‘ Elsewhere, 1Ti 2:2; 1Ti 3:4. The adjective in Tit 2:2.
sincerity. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
Tit 2:7. [5] ) in all things.-, thyself) Even thou, Titus, though rather young thyself.- , in doctrine) Public doctrine or teaching is intended, to which , the word, in daily practice is presently opposed. In the case of the former, and are required, to which the epithets and correspond in the case of the latter, so that the subject-matter and the form may be rightly framed in the case of both.-) viz. : here we must not repeat .
[5] ) ver. 5, properly, those who keep the house, Pro 7:11.-V.g.
Fuente: Gnomon of the New Testament
Tit 2:7
in all things showing thyself an ensample of good works;-While warning others he was to show himself a pattern in all he taught by example as well as precept. A teacher ought to practice what he teaches-to preserve his own character for sincerity and honesty, and that his example may be added to the precepts in his teaching.
in thy doctrine showing uncorruptness,-His preaching was to be in maintaining the teaching of Christ as God gave it, unmixed with the teachings and philosophies of men. He must in all those points of life which are connected with his teaching show a purity and freedom from all interested motives; he must be above seeking for popular applause, thus avoiding the things the serious hearer could condemn.
gravity,-In his public teaching and private intercourse with the people he must never forget he was the teacher of the message of eternal life, and that he must have a dignified manner that vindicates his profound seriousness of purpose and devotion.
Fuente: Old and New Testaments Restoration Commentary
all: Act 20:33-35, 2Th 3:9, 1Ti 4:12, 1Pe 5:3
uncorruptness: 2Co 2:17, 2Co 4:2
gravity: Tit 2:2
sincerity: 2Co 1:12, 2Co 8:8, Eph 6:24, Phi 1:10
Reciprocal: Exo 28:40 – glory Mat 5:16 – that Mat 13:52 – scribe Mat 17:27 – lest Mar 6:30 – both Mar 14:6 – a good Act 9:36 – full Act 26:25 – words 2Co 6:6 – pureness Eph 2:10 – good Eph 5:24 – in Phi 4:8 – honest 1Th 1:7 – ensamples 1Th 2:10 – how 2Th 3:7 – how 1Ti 3:4 – with 1Ti 4:6 – good doctrine 1Ti 4:16 – Take 1Ti 5:10 – good 2Ti 3:10 – my Tit 1:2 – hope Tit 1:8 – sober Tit 1:9 – sound Tit 2:14 – zealous Jam 2:18 – and I will 1Pe 2:12 – they may
Fuente: The Treasury of Scripture Knowledge
Tit 2:7. Since Titus was himself a young man, as may be gathered from the fact of his being Paul’s “son after the common faith” chapter 1:4), it was proper that he show an example of righteous living before other young men by practicing good works. In doctrine showing uncorruptness denotes that his teaching was to be pure. Gravity denotes dignity and seriousness. Sincerity is from an original term that means especially a continuous life of pure conduct.
Fuente: Combined Bible Commentary
Tit 2:7. To this class Titus belonged; therefore he was to be its model as well as preceptor. The teacher of others should be like a basin which ere it can overflow must first be itself filled from the fountain (St. Bernard). Specially in his public teaching, which is to exhibit a character sincere (uncorrupt) and grave.
Fuente: A Popular Commentary on the New Testament
St. Paul having directed Titus what doctrine to preach, comes now to instruct him what example to lead, in all things show thyself a pattern of good works; as if he had said, In all the good which thou exhortest thy hearers to, be an eminent pattern of it thyself; that they may see that visibly in thy life, which thou pressest upon them by thy preaching. By piety and good works second thy doctrine; there must be a sweet harmony between a minister’s doctrine and his conversation; otherwise he pulls down faster than he builds up: an heterodox conversation will carry an orthodox preacher to hell.
He closes this admonition to Titus concerning preaching, with this solemn charge, namely, that his doctrine be sound and profitable, sincere without mixture, grave without levity, sound words that can never be confuted by gainsayers, which must be expected; but happy will you be if they can have nothing justly to charge your doctrine or conversation with.
Learn hence, that the ministers of God have ever had, and must always expect, some that will withstand, oppose, and gainsay them, as long as there is a devil in the world: and so long as the ministers of God endeavour to batter down the walls of his kingdom, he will raise up storms about their ears.
Learn, 2. That it is the duty, and must be the care and endeavour, of all the ministers of God, to oblige themselves to such an exemplary piety of conversation, as may stop the mouth of slander. That the contrary part may be ashamed, having no evil to say against them.
Fuente: Expository Notes with Practical Observations on the New Testament
Tit 2:7-8. In all things In all these and other respects not here mentioned; showing thyself a pattern of good works Of every thing amiable and excellent; of every disposition and practice which thou enjoinest to others. Titus himself was then young. In doctrine Or in thy teaching, namely, in public; uncorruptness As to the matter of it; or without any mixture of error; gravity Or seriousness, as to the manner of delivering it; weightiness, solemnity; sound Or wholesome; speech Even in private conversation; that cannot be condemned Or found fault with on any principles of reason or religion: or, as some render it, that cannot be confuted; that he who is of the contrary part An unbeliever, or an opposer of the truth; may be ashamed Of his unbelief of, and opposition to it; having no evil thing to say of you Of thee, of the elders thy assistants, or of any, whether old or young, who are under thy care, but may be obliged, with all his prejudices, to acknowledge that thou art a worthy president of a worthy and useful society of people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7 In all things shewing thyself a pattern of good works: in doctrine [shewing] uncorruptness, gravity, sincerity, 8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
NOW, Paul gets to the hard stuff. He wants Titus to live like he should as a minister of the Lord. Live so that the lost can’t have bad things to say about you.
In Wyoming, several of the little towns have spent big money to maintain their basketball floors for their ball games. Many of them do not allow food and drinks in the Gym. This is their right and privilege to do so. I know of two pastors in small Bible churches that have thought the rule was stupid, so have taken food and drink into the gyms. In Wyoming that is stupid. The townspeople did not take kindly to the action and let the believers of the churches know so. What a testimony these men were for their churches and their Lord.
Of course the pastors had the RIGHT to disobey a rule that was in their mind “stupid,” but they should have considered their church, their congregation, and their Lord before standing up for their rights.
In many small communities, not only in Wyoming, the people are tight knit and that sort of blatant disrespect is long and hard to overcome. Pastor, consider well your action beforehand, rather than after when you have found that trouble has arisen.
Okay, just what is the purpose of this passage? Paul wants Titus to be a pattern. A pattern is the plan for building something, or the plan of laying out material to sew together for a garment. Titus is to be a pattern, a plan, a layout of steps toward spiritual maturity.
While working at J. C. Penney I was asked to assemble a large computer desk armoire. It was a kit that was shipped in two or three boxes. Being a totally mechanical type guy, this was going to be a snap, this was going to be over shortly and I would be on my way home.
Yep, you know it – it took me over four hours to assemble that thing. When I carefully opened the cartons and inspected and laid out each item I was left with a huge pile of carefully laid out items – none seemed to relate to the other. After all this huge armoire should have some major pieces that would obviously relate to sides, top and back – well you’d think so. As I pondered the prolific pile, I decided the instructions might should be scanned at least. As I scanned the fairly thick instruction book I further pondered the prolific pile of parts and pieces and wondered what I had gotten into.
Did the department manager know what those cartons contained before she so sweetly asked me to assemble them? I rather think that she was wiser than I.
Well, I decided that I should ponder the pamphlet profusely before pontificating the prolific pile of parts and pieces, particularly because I probably wouldn’t part from work on time if I didn’t.
As I started at page one, I finished the first step, then the next and the next and oh my how easily that pile of parts started to take shape. The whole process went smoothly except for the couple of times I thought myself smarter than the pattern planner and got ahead of the steps a few steps and had to retrace my steps to properly place the parts in place.
I found the directions to be quite clear, concise, and very well planned. It was a very easy pamphlet to follow and it made the job go much quicker than had I started off on my own.
This ought to be the goal of every leader in the church today. They should consciously plan their day, their week, and their years as to how they can set the best pattern possible for the young people of the church.
A good pattern is one that is so very clear that you can just take a look and go to work. A good pattern is one that is clearly thought out and laid out in logical order. A good pattern moves the totally unskilled along in a process to bring a pile of unrelated parts into a grand product that is useful for the one it is built for – we are to be patterns to build workers for God in case you didn’t catch it, leaders.
We are to be living our lives so that the children and youthful can look at our lives and EASILY see how to do the Christian life. They need to be able to take all those concepts from the Word and fit them all together within themselves to make a mature adult that can minister to others in the world.
In case you didn’t get that, the church body ought to be examples unto youth that know the Christian life, so that they don’t have to spend all that money on self help books by all the big name preachers in the country. If we were discipling our youth they would have more money to give to missions so others could be discipled.
Ephesians four speaks to this in that the leaders are to be maturing the church so that the members will be able to do the work of the Lord. (Eph 4:11 ff)
Take a little time and wonder about what kind of pattern you are – are you a good pattern, are you an easy pattern to follow, and are you a complete pattern.
We see proper doctrine and works related – might we set that duo into action in our churches today.
“Uncoruptness” is the standard. Now, that computer desk armoire turned out to be a very nicely designed piece of furniture. However, had I added a few steps of my own, or corrupted it, it would not have turned out quite so nicely.
There is “corrupt,” and there is “not corrupted” and the leader MUST be in the “non-corrupted” category. The life MUST be correct, the belief MUST be correct, and the service MUST be correct, or the pattern produced will be faulty and those watching will be hurt.
“Gravity” relates to one that lives such a life that they are respected and honored. They live a proper life, a life that is always godly.
Is there anyone in your past that you have really looked up to? This is the sort of person that has “gravity” integrated into their life. This sort of gravity is the sort of gravity that holds you down properly spiritually just like physical gravity holds you to the earth.
I had a professor in my first couple of years of Bible College that had this characteristic down. He was a man that was serious about his belief, he was a man that was serious about teaching that belief, and he was a man that was serious about living that belief.
I had a great respect for his efforts in my life and I am sure that part of my living pattern is directly from watching him for those two years. It wasn’t a matter of liking him, it wasn’t a matter of getting along with him, nor was it a matter of being close to him – it was a matter that I saw in his life something that was from God and that I needed to attempt to set that pattern into my life as well.
Sincerity has a little thought of incorruptness built into it. We are to be sincere about our incorruptibleness. We are to be serious about not being corrupted. It must be that God is too.
8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
“Speech” is the word “logos” or “word.” Sound has the thought of being whole physically or complete and ready to function. Your word is to be sound and complete – correct might also be a good thought.
Just a little flash back to something we covered earlier – how can the liar be considered to be of sound speech? They can’t, thus the leader must not lie in any case or condition or he will be found to be of unsound speech.
The leader’s speech is to be correct and honest so that it can’t be condemned or found wanting. Imagine, never saying a word that could bring condemnation, having a life so godly that a lost person is ashamed to be around you – NOT UNCOMFORTABLE BECAUSE OF YOUR CAUSTICNESS BUT ASHAMED THAT HIS LIFE IS SUCH A MESS IN COMPARISON TO YOURS.
Imagine a life that is so godly that the lost can’t find anything evil to say about you!
That is the life that Titus is to live as a minister.
That is the life that your minister should live.
That is the life that you should expect from your minster.
HOWEVER!
That is also the life that your minister should be teaching you to live and after a reasonable time expect of you! Now, before you judge your minister or missionaries, remember that this is your standard of excellence as well. By the way, how are you doing today? Are you living a life that is so godly that no one can speak evil of you?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:7 {3} In all things shewing thyself a pattern of good works: in doctrine [shewing] uncorruptness, {b} gravity, sincerity,
(3) The sixth admonition: that both the pastor’s life and doctrine must be sound.
(b) Not such a gravity as may drive men from coming to the minister, but such as may cause them to come in a most reverent and honest way.